"And Moshe took three: Rebbe Nachman ben Simcha ben Feiga, Moshe Rabbeinu and the daughter of Yitro"

"Because on Chanukah two Mashiachs descend, therefore we read Miketz on Chanukah, usually Ephraim and Menashe, because on Chanukah we merit the Yechidah, the 'crown of his brothers'"

"It is written, 'and he gave Zipporah, his daughter, to Moshe' [Exodus 2]. Moshe never ate in his life, you will never see food placed before him. It is written in the Ten Sayings (on the verse) 'and Moshe consented to dwell,' why suddenly 'and Moshe consented to dwell'? It does not say to eat. (With Yaakov) it is written 'and they ate bread' (Genesis 31:54), (with Avraham) it is written about the angels 'take a morsel of bread and sustain your hearts' (Genesis 18:5). Here, it does not say bread, there is no bread. (Yitro said) 'call him and let him eat bread' [Exodus 2]. Moshe did not eat, Moshe does not eat, the tzaddik does not eat. Yitro asked him to sit, and he sat. He was in the pit for ten years, and they threw him a slice of bread every day, and another ten years after that until he was sixty, only at sixty did he arrive in Midian, because he was a king in Cush. He was there at sixty, and when the king died, they made him king. The king went to war, and exactly then Balaam seized control, like Trump seized control. Now, now he says he will go with the Arabs to the end, he is not afraid of them."

"So Balaam, who was king over all the Arabs, was king over all Cush. The king goes to war, and exactly then Moshe arrives, and the king is outside, and it is impossible to enter the city. The city is surrounded by snakes and wild animals. So the king asked (how can we enter the city?) Moshe said take storks, starve them for three days, and they ate all the snakes, and then the king entered the city. After that, he died, and they gave the king's daughter to Moshe. After forty years, his wife asks him, after forty years, why don't you pay attention, like Shuvu Banim who don't pay attention, who don't pay attention to women. He said, I am a Jew, you are a Gentile, what can I do? (So she said to him) I am willing to convert. Moshe said (to her) it won't help you to convert, you cannot convert."

"(So she said to him) then return me, (and she) released him, he went to Midian. Exactly then he arrives, exactly before Yitro said that all idolatries are false, (1550?) idolatries existed, every day he would say to whom to go, idolatry is only effective for one day. He knew all the segulot, you want to get married, go to this one today, this one today, this one today. And people saw he could heal people, he knew it was all false, he didn't know the truth, he only knew it was all false. (So all the nations excommunicated him) Suddenly Moshe arrives, and they throw them into the Nile, into the spring, into the stream, they threw all seven (of his daughters). If Yitro had accepted it with love, then on the spot she would have given birth to the King Mashiach, Mashiach ben Yosef. Because on Chanukah two Mashiachs descend, therefore we read Miketz on Chanukah, usually Ephraim and Menashe, because on Chanukah we merit the Yechidah, the 'crown of his brothers'.

"Only Yosef merited the 'crown', it is written in the Torah that only Yosef merited the 'crown', Binyamin merited the shoulders (as it says) 'between his shoulders he dwelt' [Deuteronomy 33:12]. The brothers did not merit anything, the brothers are not even worth the dust of Yosef's sole, they only divided, they only threw arrows, so they did not merit anything. Yosef holds them for three days and three nights, trying to get them to realize their mistake, and then they would return to their levels, but they do not realize the mistake, they only say yes, it is not nice, we did something not nice, you sold my father, 22 years Yaakov sits and cries and cries, with a third of tears, with sackcloth and ashes spread for many, sitting in sackcloth and ashes, because he went out with sackcloth and ashes, therefore Mordechai also had to go out with sackcloth and ashes. It is a terrible thing, because the moment Yaakov went out with sackcloth and mourning, it was decreed on the Jewish people to always be with sackcloth and ashes."

"Start dancing, your son was killed, Hashem only does good, Hashem does not do more bad, there is no such thing as more bad. Why is it written 'I have done evil'? Now here in prison I saw the Maharit for 10 seconds, so he says, what is this why 'I have done evil'? The tzaddik will say why 'I have done evil'? So he already received a punishment, for two words 'why I have done evil' (perhaps referring to what Yaakov said to Pharaoh in Genesis 47:9 'few and evil were the days of my life', or there in Genesis 43:6 Yaakov says to the brothers why did you do me evil to tell the man etc.), your son became king, now you are going to be king in Egypt, you will rule over all Egypt, all the good of the land is yours, they send you wagons, golden carriages, with four horses on each carriage, what are you missing? Why do you say 'why I have done evil'? Go out and dance! Eliezer is told donkey of donkeys, he goes out and dances, donkey of donkeys."

"Goliath does not forgive, Goliath does not forgive, even though he is in the grave he does not forgive, forty years even though he is in the grave he does not forgive, he does not forgive David, he came to him with a stick, he said (to David) am I a dog? (Then David said to him) you are a dog son of a dog, so to this day he does not forgive him for that. But Eliezer goes out dancing until the morning, Avraham called me a donkey, he told me the truth, what simcha (joy) it is, what simcha that they tell me the truth, what simcha that my rabbi (tells me the truth). Because to Reuven they say nothing, to Reuven, the Da'at Zekenim Ba'alei Tosafot says why was Asher in excommunication? The Da'at Zekenim Ba'alei Tosafot (asks) why was Asher in excommunication? Asher was in excommunication, there are sixty billion interpretations on this, why was Asher in excommunication?"

"People do not know at all that Asher was in excommunication, you do not learn, you made an excommunication on Ba'al HaTurim, you know Shuvu Banim made an excommunication on Ba'al HaTurim, I heard this so I am lifting the excommunication for you, I permit you to start learning Ba'al HaTurim, (Ba'al HaTurim Deuteronomy 33:24) so why was Asher in excommunication, there are sixty billion interpretations on this, Moshe lifted the excommunication after 250 years. They went down to Egypt another 210 and another 40 (in the wilderness) that is 250 (years) he was in excommunication. You do not learn, you made an excommunication on the weekly parsha as well, you do not learn the weekly parsha, you are Shuvu Banim, so I permit you the excommunication, you are allowed, you are allowed, you are allowed to learn the weekly parsha, you are allowed to learn Ba'al HaTurim, I tell you you are allowed, allowed, allowed."

"Indeed, a unique expert is needed (to lift an excommunication) I am not a unique expert, but I tell you that you are allowed. Asher was in excommunication, terrible things, the brothers made many mistakes, it is not just that they sold Yosef, they also put Asher in excommunication, and all sorts of things, and they beat Binyamin the tzaddik. If he had accepted the beatings with simcha, he would have received the entire Holy Temple, they give you beatings on the shoulders, be happy, Yosef merited the Yechidah because they shot arrows at him endlessly, Asher too was excommunicated by his brothers, his daughter (Serach bat Asher) entered Gan Eden with her body, because they put him in excommunication so she entered with her body into Gan Eden, anyone who is put in excommunication, then he merits Ramach, what is Ramach? When there is a tzelem, the tzelem is received in excommunication. Now I saw this in Etz Chaim, it is written in the kedushah of tzelem in the ninth chapter. The kedushah of tzelem says there is a tzelem of a man, the nations have a tzelem of a man, a tzelem of a human is not for terrorists, in the image of Hashem He created man, this applies to the tzaddikim, to Yosef the tzaddik, who merits 'a womb of wombs' [Judges 5:30] there are three tzelems, inner, surrounding, and middle, the tzaddik is the outer, the lamed is the middle, and the mem is the true inner. So there are three tzelems, Devorah merited all the tzelems:

Shuvu Banim do not speak about anyone, do not argue with anyone, and do not contend with anyone, do not answer anyone, our Rebbe says in Torah 20 part 2 about the falling of the stillborn, that everyone will kick us, that everyone will mock us, what is our matter? Our matter is only to pray, to learn Torah. Let them say we are heretics, let them say we are not Breslov, let them say we are the worst sinners, the worst thieves, let them say everything, the more they say, the more we will reach the purpose. That these people will live long and pleasant lives, and their bones will be nourished with all the delights of the world, and they will only be healthy and whole so they can continue to speak, that Hashem will give them a long tongue, so they can speak in health. With strength and power, He gives (to the weary strength and to the powerless) power and might He increases (Isaiah 40:29), He gives power and might to speak, to speak day and night without a second's pause, and the more they speak, the more we will be purified, the more we will be sanctified, the more we will be elevated."

"And this that they think such suspicions about the tzaddik, it comes from the sin of the snake. That the moment Chava ate from the Tree of Knowledge, then everyone is a snake-man. Everyone is composed of snake-man, and the snake speaks from within him. When they speak about the tzaddik, then the snake speaks. Because man is composed of two parts: one part man, one part snake. And then (when speaking about the tzaddik) the snake speaks. And when the snake speaks, then woe and alas, then at that moment they go to Gehinnom. When they speak about the tzaddik, then the snake speaks from within him. And the woman needs to save (her husband and children), (like in the sin of the Golden Calf) that the calf cried out 'I am Hashem your God.' So the men said if the calf says 'I am Hashem your God,' then he is God and he took them out of Egypt. So in the end, the women remained widows because they did not oppose their husbands. The husbands wanted to bow to the calf, and their wives should have given them a plate on the head, what are you running to bow to the calf? They should have broken their bones."

"Man is a snake-man. Man is a man composed upon a snake, who is all lashon hara, all murder, he murders someone else every moment, with his evil inclination, like the brothers who murdered the father. They did not even know they were murdering the father, they did not do teshuvah for it at all, man thinks he can run the world, without the tzaddik. There is no such thing! Only the tzaddik influences all the minds, even the most wicked person, he turns his mind. A person believes in the tzaddik, nothing stings him, everything is smooth, everything goes on still waters."

"(But) when he opposes the tzaddik then everything stings, the tzaddik is the foundation stone, (Torah 61) the tzaddik purifies from everything (Chaim Shel Torah 32 and 89), the true tzaddik feels the pain of every Jew and Jew, the true tzaddik feels the pain of every Jew and Jew, he cannot sleep, he cannot eat, he feels the pain of every Jew and Jew. Every person who opposes the tzaddik is a reincarnation of the people of Sodom. A person always when he has a question, he runs to some wicked person to solve his problem, he does not go to the tzaddik to solve his problem, he has a question on the tzaddik, so he runs to some wicked person to explain to him, so the wicked person explains to him logically, convincingly. If he had run to the tzaddik to explain, to Moshe Rabbeinu, he would have seen everything clearly, so this is what Reb Noson explains here, when Hashem wanted to give the Torah to all creatures and he spoke with all creatures with every person, every person heard a heavenly voice, only each one gave it his own interpretations, instead of flying to Moshe Rabbeinu to interpret it for him, or to see the voices, to see them really in the heavens how they illuminate 'do not murder', 'do not steal', (not) with an aleph not with a vav."

"So whoever merits, whoever was at Rosh Hashanah with the tzaddik, and wants to listen to the voice of the tzaddik, because one can come to the tzaddik and Hashem have mercy what happens, he does not even know that he comes to the tzaddik, but if he wants to listen to the voice of the tzaddik, then he says first know Shas, and know Shas, with all the intellect the Rebbe says, the Rebbe says with intellect, with intellect to know it, not just in words, with intellect, with study. Take a good study partner, sit patiently, learn, and then you will come out of all bad traits, and start hearing the heavenly voice that is in every second, every moment a person needs to seek the true tzaddik, and he needs to be nothing, and the moment he finds the true tzaddik, the true tzaddik will erase all judgments from everyone, if a person follows the tzaddik he will always win. All of a person's work is to follow the tzaddik at all costs. A person needs to follow the tzaddik at all costs. And if a person follows the tzaddik at all costs, then he always wins, no one can stand against him, he always wins."

Our Rebbe says a person learns, all the learning is to break the pride, all the learning is a person breaking his pride, usually when a person learns, he gains pride from the learning, so through the tzaddik it is the opposite, that since a person connects everything to the tzaddik, he wants everything to be for the honor of the tzaddik, that it will be kisses with the tzaddik, as it is written in Torah 12 that this is the aspect of kisses with the tzaddik, there is here Likutei Tefilot prayer 12 that what I learn with the Tannaim, it is to kiss the tzaddik, if I learn for pride, to be a scholar, to be a head of a yeshiva, then one slanders the other, and this is the test if it is Torah for its own sake or not for its own sake, that a person will not slander any person in the world, no matter what, that they will speak about him, that they will do everything to him, he will not speak, never in the world will he speak, they will cut him into pieces he will not speak about the other, this is from Hashem, Hashem cuts me, so this is the sign that a person learns Torah for its own sake, but if a person learns Torah not for its own sake, then he slanders this one, and speaks about this one, and all the Torah he vomits, all the Torah he vomits, the Rebbe says the one they speak about needs to be clever, so he can now learn a whole week without sleeping, so much Torah they poured on him, he does not need to sleep at all, now like this until he understands, and until he like this and like this they poured on him, they poured on him a sea of Torah, tons of Torah, so when they speak about a person, then this person pours the Torah he learned, he pours on this person."

                     The Proverbs of Yaakov – Parshat Va'era

(87) A parable for one who had a servant for several years and whenever he needed to borrow money from his rich friend, he sent this servant to him, and through him and by his hand he sent him the money. When it came time for this servant to marry, he took a new servant into his house. And after some days he also sent this servant to his friend to borrow a certain amount. And the lender said to him, I will not give you money until you bring a promissory note from your master. And he went to his house and told him these things, and he was very surprised and lifted his feet and went himself to his friend and asked him what is different today from other days. And he answered and said, know my brother, that you have always been trustworthy to me, but the first servant whom I already knew to be trustworthy of your house, from him I did not demand to bring a promissory note, not so this young man, for I do not yet know who he is and who his master is, so it is proper that I ask him for proof:

The analogy is the same with Pharaoh, as explained in the Midrash (Shemot Rabbah 5) that when Moshe came to Pharaoh and said to him, thus says etc., he got angry and said, who is Hashem, etc., I do not know, etc. But wait for me until I search in my book. Immediately he entered his palace and was looking at every nation and its gods, he began calling the god of Moab, the god of Ammon, the god of Sidon. And the God of Israel he did not find. Moshe said, what is this like? To a priest who had a foolish servant, and the priest went outside the city, the servant went to seek his master in the cemetery. The people of the city said to him, fool, what does a priest have to do in the cemetery? So Moshe said, those you mention are dead. But our God is a living God, and what does He have to do in the cemetery? And so it was proper that Pharaoh asked for a sign, for he did not yet know of Him.